TV Channel

Siddhī, Nārāyaṇa, Bhagavān, Deva, Puruṣa, Mahādeva, Hindu, Dharma, Samrāṭ, Satguru, Svāmī, Mādhava, Bhagavān, Satya, Sanātana Dharma, Ādi Guru, Bhagavān Śaṅkarācārya, Veda, Vyāsa, Bhagavān, Mātā Pitā Gurudeva kī, Bhārata Mātā kī. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam.... Hamsabh Bhakt Prabhu Śaraṇ Parāyaṇam. Hamsabh Bhakt Prabhu Śaraṇ Parāyaṇam. Hamsabh Dās Prabhu Śaraṇ Parāyaṇam, Hamsabh Dās Prabhu Śaraṇ Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam, Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Hamsabh Dās Prabhu Śaraṇ Parāyaṇam, Hamsabh Dās Prabhu Śaraṇ Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Sat Gurudeva kī. Dīpa Nārāyaṇa Bhagavān kī. Hindu Dharma Samrāṭ Satguru Svāmī Mādhava Nandajī Bhagavān kī. All the devotees of Gurudeva, today is the night that awakens the sleeping Jīva. This Jīva is very sleepy and has slept a great deal for many births. Through 84 lakhs of births, this jīva wandered, and in the end, it obtained a human life. We all know there is nothing new to be said. Even then, we, the saints sitting on the stage, remind you again and again that the jīva has obtained such a good opportunity through which that jīva can become Śiva. Within this Jīva, the memory power of many births is stored, which we call Saṃskāra. Even animals experience happiness and sadness. And because of happiness and sadness, every animal feels fear. When a creature—whether a bird, an animal, or a water creature—is afraid, it looks for a place to hide. It goes somewhere to save its life; that creature wanders. But when living beings are spared, they start experiencing the fear that now they will be killed. And even if another animal kills this animal with some cruelty, there is still pain. But who was that? That living being could be the same as we are. But Param Pitā Parātmā has placed our memory power behind such a veil that we have forgotten what it was. I will also speak in English. All the devotees around the world are waiting and least expected that Svāmījī would say something in English. I will come very soon to you. Do not worry. Why do we go on pilgrimage? We go on pilgrimage because sometimes we have done such bad deeds. We are scared. That is why, to get rid of those deeds, we try to go to some divine place. Even if you are doing the journey of the four Dhāmas, our Lord Śrī Dīpa Nārāyaṇa Mahāprabhujī’s disciple Śivānandajī has said: "Guru caraṇaṁ yat sat tīrthaṁ veda purāṇaṁ gāte haiṁ." "Guru caraṇaṁ yat sat tīrthaṁ veda purāṇaṁ gāte haiṁ." What does he sing? "Guru charno mein yad sattirata Ved Puran mein gaate hai, yad sattirata Gurudev ki jai." So this Jīva is in you and also in you. My Jīva is your Jīva. We are not aware of the existence of these five elements in this body. Hey, your cow is outside. Sit down, we will do it later. So this is a very amazing thing. There is no one among us who has no fear, who has no sorrow, and who has no pain. "Jīv kī jīv jo hai, aur wo ātmā mein mil jātā hai, to jise śāstra kāṭe, na agni jalāwe, bujhāwe na pānī, na mṛtyu mitāe, śivo’haṁ śivo’haṁ, wahī ātmā saccidānanda mein ho. Jishe śāstra kate na agni jalāwe, bujhāwe na pānī, na mṛti umitāwe." Today, no one gives a fan; keep it carefully. Because, firstly, the suffering of our past births that we have seen is hidden within us in the form of fear. And secondly, where will we go now? That is why we go on pilgrimage, go to the temple of God, and as soon as we go there, what do we do? "O Lord, we bow to you later, but first we say, O Lord, please remove my sorrow, O Lord, please remove my sorrow, O Lord, please remove my sorrow, O Lord." Even for a few seconds, you will not say, "I have come to your shelter; I do not need anything, only your blessings." But we keep on asking, asking... just because it is a pain, it is a fear that we have made a mistake, and because of that mistake we are afraid. And the fear is that we do not want to leave this body. We do not know where we will go and where we will wander. But we have gone to so many places. We have gone to so many places. But your sorrows have not gone away. Your sins have not gone away. We are wandering, we are wandering. So it is said that these different elements are Śiva Tattva, Viṣṇu Tattva, Brahmā Tattva, and Guru Tattva. Among all of them, the greatest is considered to be the Guru Tattva. That is why it is said: "Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Padam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā." Because Guru and Brahma—why is Guru called Brahma? Brahma is the originator. The Guru creates curiosity in the disciple, and that curiosity is given by knowledge. Through that knowledge, he will attain the state where he will be able to enter the realm of Brahmaloka, the door of salvation. And Guru Brahma, Guru Viṣṇu, and Bhagavān Viṣṇu are the ones who protect us. He protects us in such a way that we remain alive, happy, and free from diseases. Through all this, we perform such deeds and attain such knowledge that we attain the Supreme God in this life. After that comes the Śiva Tattva. In the end, he is Śiva, the creator and the non-creator. The creator is not Brahmā who creates the universe; he is Śiva. And the non-creator who removes all this—one day everything will be erased—that too is Śiva Tattva. But without any pain, we can go back to the pain. Guru Tattva can bring us back to Brahmā. Mokṣa is also removed from the body. But it has not yet come into Brahma. And what is called heaven? Heaven is where you have to go back after enjoying your good deeds. Heaven is a tank of water, and that tank of water is filled. But until when will that water remain with you, or you remain with that water? As long as that water is in that tank, it is finished; then you will leave it and go somewhere else. Where? Into the 84 lakhs of births. Therefore, do not wish to go towards heaven. That king of heaven, Indra, also had to run away from heaven many times. Asurī Śakti killed him, and then Indra got heaven. But that heaven is not for him forever. That is why it is said: "God, why do I not ask for the pleasure of heaven? God, I have no desire for the rich. God, I have no desire for the poor." We all come back and forth, but our work did not succeed, so in the end we go to the... So, only Gurudeva’s Charaṇaraja can take us to Brahmaloka. An elephant is taking a bath in the river. He is very happy, and he pours water on his head with a basin full of water. That is, he is enjoying the water for an hour or two, and then he is going from the lake to the forest, but he is putting mud on his head. People said that he is so mad. He just took a bath and now he is putting mud on his head. Someone told another that he is mad. The other said, "No, no, they are eaten by mosquitoes, that is why they are throwing mud." So he said, "Why should we say such a thing to each other?" They ask the elephant, "You have just taken a bath and come, so why are you pouring mud from the well?" So they went to the elephant. They are talking. If they go near, the elephant will answer them well. But Dhṛṣṭāṇḍa asked the elephant, "Why are you pouring this mud? You have just taken a bath." The elephant said, "My body was a little dirty and unclean. My body was not pure. That is why I took a bath." "Then why are you pouring mud on your head?" "When my body is a little pure, I am adding mud so that when a saint comes out of here, his feet will be on my head and I will be blessed." Even animals know where there is good mud and what power it has. So, with the support of Gurudeva’s feet, there are 68 Tīrthas in the Guru’s feet. Sixty-eight Tīrthas are considered to be very good Tīrthas. In this way, there are Tīrthas in the villages, there are Tīrthas on every foot. But the king of those 68 Tīrthas is also the support of Gurudeva’s feet. So that is the nature of the Guru. That is why today in the whole world, where there is a Gurudwārā, i.e., an Āśrama or Mandira, those who understand Sanātana Dharma, those who understand the Guru, they worship their Gurudeva, they worship Him, and they take blessings. Yogīs who do penance in the Himalayas, after doing penance, go to their Guru. The good fortune is that on the day of Guru Pūrṇimā, they go to their Gurudeva’s shelter. And if he is not able to reach his goal, he keeps fasting on the day of Guru Pūrṇimā and does some Dharmapūrṇimā niyama. And after doing the āratī pūjā of the Gurudeva, he does two or three mālā dhyānas and remembers the Gurudeva. And the unfortunate one is that Guru Pūrṇimā has come, but he does not know that today is Guru Pūrṇimā. He is unfortunate. That is why the one who is Guru Mukhī, who has taken initiation from the Guru, all his sins are washed away. But after that, do not think that today we have come from Guru Pūrṇimā, my sins are gone, now I have become Brahmā. Until the time the jīva is in the body, the karma will continue, and we will remain tied to karma. But our burden will remain, that if we do sādhanā, mantra, dhyāna, and do puṇya, protecting only the living being, this can be our salvation. Otherwise, that jīva who was suffering for 84 lakhs, seeing sorrow, God has blessed and given life to humans. So whether humans are male or female, they are the same. This is the difference of the body, which is called anatomy. They are different, but we are all humans. And there are other animals; they also have such creatures. They also have our protection, and our religion is to protect them. Our Sanātana Dharma, our Indian land, on this sacred land, there are so many temples, so many religious places, so many deities, so many great men’s places, and even the āśramas of great saints, Mahātmās, Gurus. So our land is a great and pure land. That is why our own father said: "Vando Bhārat Baras Bhoomi Jahā Satguru Darśan Hoi Aur Katai Konī Vaid Darśan Satguru Dev Toh Yahī Milta Hai. Vando Bhārat Baras Bhoomi Jahā Satguru Darśan Hoi, Ātam Gyān Yatei Mile," and there is no other country. Ṛṣi, Muni, all are saints. Rishi, Muni, all are saints doing tapasyā. They do the hope of Bhārata. They say that, O Lord, if I have to come back to 84, then I should get the life of a human being and my birth should be in Bhārata. Our birth should be in Bharat. This is Bharat Mātā. So, "ṛṣi-muni sabh śānt jan kare Bhārat kī āś, kyunki Bhārat bin miltā nahī ātmā-brahma prakāś. Voh brahma kā prakāś vahān tak hameṁ pahuṁcānā hai. Voh kyā hai ki chaudah lok ikśo brahman? Chaudah lok ikśo brahman—they can go beyond the 21 solar systems and become ṛṣis and munis. Ṛṣis and Munis are the hope of the holy people of India. We do not get it without India. Ātmā Brahma Prakāś." But our culture, our Deva culture, can only bring us to the light of Brahma. But in this era, in our country, that animal power has come in. How is that animal power? Now it is difficult to take it out. I have been thinking for four or five days that the land I bought today was completely pure. But within five to six years, they have destroyed the land, the land that was born there. There is very little land that can be cultivated. You know, Dabdo, Sion, or Muthah, they have turned our fields, poor farmers, into walls. So what can I do? Where will you go if there is a snake in the middle? So it is like that. This is one of our gardens. It cost us at least 2.5 to 3 lakhs. To cut it in the middle, but it will grow. It was dug and thrown out with the soil. Even then, oh my! So the same animal. The same animal culture. Since the Vedharmis and the people of other countries came to India and spread this type of Vedharm, those are the Sikhs who have not even talked about Karan Kāya or animal culture. But there is still time for us to give such education to our children and young people, that education which is the education of Indian culture, that is the culture of God. So I always say, in every discourse, I say that your father did not call you aunty. That sin is a sinner. Why did your father send you to hell? He did not send you to heaven; he sent you to Brahmaloka. But your father called you. Pāpo means the sinner who does not get a place in hell. God has given us so many words. Mother said, "Mother, the dead body is not alive. Leave this." I say it again and again, but I will not do it. God has taken out the dead body from the field. God has taken out the dead body from the field. Why should I live sitting here and there? I will have to take it out. In the same way, the animal culture has spoiled our Indian culture and is trying to destroy it. We have become so foolish, we have become so dark, that we say that we will speak English, we will study English. Your son is studying in an English medium. People say that English is your mother tongue. But your daughter is studying Chakra Maa. This is our Indian culture. Learn English well. There is no difference in learning the language. There is no loss, but we should not leave our language, our culture, our heritage. That is why it is said that "Ṛṣi, Muni, Śānt, Jan, Kare, Bhārat kī Āśā, Bhārat bin miltā nahīṁ Ātmā, Brahm, Prakāś Śrī Pūje Bhagavān Dīpa, Nārāyaṇa Dīna, Brahm, Upadeśa Mādhava, Ānanda jī, Ānanda bhaiyā, aur payā Bhārat deśa. Bhārat Mātā kī Jai." If you are also born in India, why do we not protect our Indian culture? Through Guru Pūrṇimā, we get the message that we have to become a Guru Mukhī. The one who is a Man Mukhī is sad and then goes back to 1984. But the one who has become a Guru-Mukhī, who has come to the abode of Gurudeva, he will come to Brahmaloka at some point. He will be happy. But this is it. Wherever you feel like, the one whom you believe to be your Guru, only he should do it. But as it is said in Marwad, the one who drinks water is called Sān and the other one is called Jān. So the Guru should also do it knowingly. That Guru should be the one who is from the tradition, from the beginning of Śiva, from the creation of the universe, from the time when our tradition is connected. If you become a Guru of the same tradition, then you can also move forward. That is why Guru Pūrṇimā gives us education. And the biggest festival of all festivals is Guru Pūrṇimā. This Guru Pūrṇimā will take us back to Pūrṇimā. That is why Guru Pūrṇimā is so fortunate, that we go to our Guru and remember him. If you cannot go anywhere, you should go to other places where there is Guru’s āśrama, Gurudwārā, Mandira, and do bhakti, bhāva, bhajana, and make your life successful. So friends, you are all fortunate, we are all fortunate that today our beloved Gurudeva is sitting at the feet of the Hindu Dharma King Svāmī Mādhava Nanda Purījī Mahārāja. Bābājī is sitting here. Bābājī is with us. Bābājī was with us before, now he is inside us. Gurudeva is inside each of our blood vessels. So, what is it? Where are the opportunities? I am with you. Where are the opportunities? I am with you. Where are the opportunities? I am with you. My hut is in my breath. So, my hut is in my breath. So, my hut is in my breath. So, my hut is in my breath. So, my hut is in my breath. So, my hut is in my breath. We are in it. So, friends, all of you have come. You are very fortunate. So, sleep is counted from the tongue. Asghar is lying down. Magar Masih is lying down. Sleep is counted from the tongue. On the day of satsaṅga, sleep should not be taken. What do they say? We say that we are awake, but you keep saying that my room is up. So, let it be. But, you are not a guest. You are a devotee here. You have come here to do devotion. So, for one day and one night, leave the sleep. Go to the house where there is no devotion to the Lord. Do not go to the house where there is no devotion to the Lord. And the one who does not get sleep is either a yogī or a rogī. If a rogī is there, then at night he is like, "The doctor has called me, I have not come to sleep, let me go to Haram at night." So he also does not get sleep, and then the yogī does not get sleep either. Because it may happen that our eyelids fall down and God stands in front of us. But you have not seen or recognized; you have not closed your eyes. On the banks of Chitrakoot, Tulsidās of Bhaiṣantan drew sandalwood, and Raghubīr drew tilaka. Tulsidās went to the temple, closed his eyes, and said, "Rām, Rām,..." Wherever there is a satsaṅga, on the day of the satsaṅga, give up sleep. Someone said, "Sell your sleep and take it." He is saying a bhajana, why should I sell it? Sell your sleep and take it. So today I did not sell my sleep; I sold it cheaply. It is not possible to sell it, so all of you have come. The importance of Guru Pūrṇimā is very great. I will speak a little in your other language, so that is why the Guru Pūrṇimā, the Guru Pūrṇimā is one of the highest, one of the holiest, one of the best, and one of the... Liberated occasion, which we call the Guru Pūrṇimā. There are four principles: Śiva, Brahmā, and Viṣṇu. Śiva is, in reality, Śiva is the creator. He is a Swayambhū. He has created all this out of His own energy. He appeared as Śiva, and he is acting as Brahmā. Brahmā means, after making the creation of the jīvas, the jīvas are coming from the exhalation, the exhalation of Śiva’s energy. That is why it is said that one is in all and all is in one. All of us are from that one Śiva energy, and that one is in each and every entity. It is said, therefore, that "eko’haṁ bahu syām," "I am one, I am only one, and I will multiply now." So as oneness, he exhales. So these are the three, according to the yoga principle, too. They are three: the exhalation, retention, and inhalation. Exhalation means to exhale the breath, the energy. So the Rechaka is the exhalation, swāsa, nikalnā, inhalation and retention, the Kumbhaka. So this is that energy which is the Śiva, from his own wish, that, "I would like to multiply myself. I am one, and I will become all." So, what was this? That was called Sphūrṇa, the vibration in the entire universe. And that was the Nāda Rūpa Parabrahma. The Veda said, "Nāda Rūpa Parabrahma." If you want to see the Brahman, then try to listen to that resonance, the resonance of the Oṁ, the Ākāra, Ukāra, Makāra. From that, what Śiva said, "Eko’haṁ Bahusyāmi," "I am one, and I will multiply myself." That begins, "Sphūrṇa," as a sound, and through that sound, the... Begins the Tattva, and in this Tattva: Ākāśa Tattva, Vāyu Tattva, and Agni Tattva. So through the Agni Tattva, what we call from the darkness became the light, the illumination. "Jo light dikhtī hai hamen, ko sūrya kī ho, chandra kī ho, tāroṁ kā ho, and whether it is the light. Of light or the lamp, they are all the same." That is Śiva’s energy, that is Śiva’s light. That light is in each and every entity as life. That light is in life itself. That is why it is called Jīvana Jyoti. There is light in our body, in our heart. When life goes away, when Jīva goes away, that light goes away. When the jīva goes away from the body, you will say, "Where are you, son? Where are you, father?" So the answer is, "I have gone too far, son. Now I am not here. Yes, my part, my light is in you, but the being that I am, that being has gone too far." Just like you can bathe in a flowing river, you can bathe in the same water only once. You cannot bathe in the same water for the second time. How? When the flow of the river is flowing, you stand in the water and dip your feet in it, and when you come back, the water is 10 meters away. When he comes back, he is in the new water. The same way, the jīva also came out from there. He got his second place according to his karma. Either Mokṣa went to heaven, or to Brahmaloka, or went back to hell. They will go to hell. Your children will say, "Papa, Papa, you are getting up. Go fast." They will not hold you, but there is that in which Bābājī said, "Today you saw the video." So Bābājī said that there is a small well in which there are only 10-20 buckets of water. And there is a well in which two or three tractors of water are filled, but that two or three tractors of water will be finished. But there is water in the well, and that water will keep coming, no matter how much you take out. Because the flow of that water is connected to the ocean. The water will never come to an end. The water will come, it will come. Similarly, our breath upon breath, so that is something like that. Yesterday, Holy Gurujī said in the video that if there is a little water well where there is about, let us say, 500 liters of water, and there is a water tank where there are 20,000 liters of water, but it is a tank sooner. Or later, the tank will be empty; there will be no more water. But in the water well which you dig, there is water, only a few hundred liters or 50 liters only, let us say. But you can take out water as much as you like. Still, there is a source. And from where is the source of the water? It is from that source where there is a very big ocean or lake. From that lake is coming, which is endless, water is arriving. Similarly, that energy comes to us, that light comes to us, that endless means. That Śiva consciousness, Śiva awareness, and that gives us the light. So that is connecting us in the same way today. As we are here for the Guru Pūrṇimā, so this tattva is Guru Pūrṇimā. Guru means darkness, and "ru" means the light. So constantly we develop the light in our consciousness, we develop. The light in our body, we develop that light in our heart, and we see that eternal light. That is called Śiva, and Śiva’s prakāśa, prakāśa... So, Mahāprabhujī’s light, our Gurudeva, Hindu Sādharm Samrāṭ Sadguru Svāmī Madhva Nandī’s Gurudeva’s light, is infinite. That is why it is said that the light, the light of light, is the bhajana of Mahāprabhujī, the ocean of light, the ocean of light,... the ocean of light,... From that Amṛta, what we can take is anything that is endless, but it will lead us to immortality. So Guru Pūrṇimā is that day, that from all the Himalayas’ caves, all the Siddhas and Ṛṣis, all yogīs... And practitioners, they come to their Gurudeva. Lucky are they, fortunate ones are they, that they can come to their Gurudeva. And still lucky are they also, who cannot achieve the place of the Gurudeva, but will think day and night, these 24 hours, and repeat more mantras, and remember the Gurudeva and see. Unlucky, unfortunately, is that one who has forgotten the Guru Pūrṇimā; he does not remember, and even he does not remember the name of his or her Gurudeva. So lucky are you, lucky are we, that we celebrate here, we remember our... Gurudeva, and we have the bhajanas of our Gurujī. So, my dear ones, all here and there, elsewhere, in other parts of the world, who are listening, who are with me through the webcast, I wish you a happy, healthy, harmonious, peaceful, and very spiritual Guru Pūrṇimā. Good luck and see you very soon. Congratulations for the Guru Pūrṇimā. Everyone, fold your hands and repeat after me. After me, first I will speak, and then you will speak. All of you speak. Oṁ Śāntiḥ, Śāntiḥ,... Vāvatu. Bless you in the name of Śrī Alak Purījī Siddha Pīṭha Paramparā. All dear Bhakta sisters and brothers around the whole world, wherever you are, bless you. Oṁ śāntiḥ, śāntiḥ. And now we will listen to beautiful bhajanas. We will continue still; we have a few hours till morning. And in the morning, we will have pūjā. You will also have pūjās, everything. So now is the time for what they call the fakīrī. Satguru Bhagavān kī jai. Oh. Thank you. Mīliyār Gauraknāth Barāmanāth Bārī Sapālakāmāī Mahārāj Bhāratṛddharī In Mālik Karna Jogapakirīdharī In Īśvara Karna Jogapakirīdharī Sapālakāmāī Mahārāj Bhāratṛddharī Dhārī, wo bharatārī dhārī, Inai savār kāraṇa joga pakirī dhārī. O Rājā, O Rājā, jāvo mehelre. Mai lagaiyao dheri, lagaiyao dheri. naisavarka. O karan jog pakiri dhari, o karan jog pakiri dhari. Rājā gayā jaṅgal, rājā gayā mailāre, mai lagāi rāyā phirī, rāyā lagāi rāyā phirī. Bhikṣā ṭhalopī, veh mone devī, mai mahārāj paratārī, dhārī, o paratārī, dhārī. He is the reason for all this, he is the Reason for all this, he is the reason for all this. Suraani dhubi mehelre mai kalparai kaya re, kalparai kaya. E zora marjo re gho, Rakhnath moondh liyache. E zora marjo re gho, Rakhnath naar chudhwaya. The king of all dreams, the king of all dreams, the king of all dreams. He is the reason for all things, the king of all things. He is the reason for all things, the king of all things, the queen of all things, the queen of all things. Why break the chains? O King, hold my hand first. Why break the chains? O King, hold my hand first. Why break the chains? O King, hold my hand first. O King, hold my hand first.... Isse bare kare re maine shankari seri re, shankari seri. O jame gaave ojarani nath bhajan raleri e wari shablakamai maharaj bharatari dhari re, bharatari dhari ispare re. Oṁ oṁ hariyo oye, sadguru bhagwan ki jeo. Jharokhe baithke aur sabkā mujhrāle jaisī jākī cākarī to besā hī bhalde. Oh Hari, do not die, go away, go away. What can anyone do? Who knows what ghosts run away? God is afraid of black jamb. Oh Lord, what ghosts run away? God is afraid of black jamb. In a day, I become an ascetic, an ascetic,... an ascetic,... a God bless you. Oh dear Sadhguru Bhagavān Anaki, jai ho! Bolo Rām Rām. Hello Bhagavān Anaki jai ho... ... ... I give my condolences to you. You are visible in the three worlds. You are visible in the heaven and the earth. You are more powerful than Sūryavīr. You remove anger, greed, and lust.